have ever been predicated of God can be used of this Energy. Neither goodness, nor wisdom, nor justice, nor consciousness, nor will, nor life, can be ascribed, even by analogy, to this Force. Now a force to which we can not apply the ideas of goodness, wisdom, justice, consciousness, or life, any more than we can to a circle, is certainly not God, has no analogy with God, nor even with what Pope has called the "Great First Cause, least understood." It shares some of the negative attributes of God and First Cause, but no positive one. It is, in fact, only the Unknowable a little more defined; though I do not remember that Mr. Spencer, or any evolution philosopher, has ever formulated the Unknowable in terms with so deep a theological ring as we hear in the phrase "Infinite and Eternal Energy, from which all things proceed."
The terms do seem, perhaps, rather needlessly big and absolute. And fully accepting Mr. Spencer's logical canons, one does not see why it should be called an "absolute certainty." "Practical belief" satisfies me; and I doubt the legitimacy of substituting for it "absolute certainty." "Infinite" and "Eternal," also, can mean to Mr. Spencer nothing more than "to which we know no limits, no beginning or end," and, for my part, I prefer to say this. Again, "an Energy"—why an Energy? The Unknowable may certainly consist of more than one energy. To assert the presence of one uniform energy is to profess to know something very important about the Unknowable: that it is homogeneous, and even identical, throughout the Universe. And then, "from which all things proceed" is perhaps a rather equivocal reversion to the theologic type. In the Athanasian Creed the Third Person "proceeds" from the First and the Second. But this process has always been treated as a mystery; and it would be safer to avoid the phrases of mysticism. Let us keep the old words, for we all mean much the same thing; and I prefer to put it thus. All observation and meditation. Science and Philosophy, bring us "to the practical belief that man is ever in the presence of some energy or energies of which he knows nothing, and to which therefore he would be wise to assign no limits, conditions, or functions." This is, doubtless, what Mr. Spencer himself means. For my part, I prefer his old term, the Unknowable. Though I have always thought that it would be more philosophical not to assert of the Unknown that it is Unknowable. And, indeed, I would rather not use the capital letter, but stick literally to our evidence, and say frankly "the unknown."
Thus viewed, the attempt, so to speak, to put a little unction into the Unknowable is hardly worth the philosophical inaccuracy it involves; and such is the drawback to any use of picturesque language. So stated, the positive creed of Agnosticism still retains its negative character. It has a series of propositions and terms, every one of which is a negation. A friend of my own, who was much pressed to say how much of the Athanasian Creed he still accepted, once said that he clung to the idea "that there was a sort of a something." In
